Search for other papers by Cornelia Schöck in
Current site
Google Scholar
Abstract
This article deals with the reasoning of the neo-Arian Eunomius of Cyzicus and the Arabic philosopher al-Kindī against the consubstantiality (τὸ ὁµοούσιον) of God the Father and God the Son and of three divine hypostases respectively. I wish to make evident that al-Kindī attacks the doctrine of Eunomius’ main adversaries Basil of Caesarea and Gregory of Nyssa as well as the doctrine of John Philoponus by taking up Aetius’ and Eunomius’ argument of the logical impossibility that the Ingenerate becomes generate. The philosophical and logico-semantic issue of dispute in the controversy is undistributed commonness versus distributed commonness (κοινωνία/cf. ʿumūm), in other words intension versus extension. An investigation of Yaḥyā b. ʿAdī’s counter-refutation is forthcoming in one of the next volumes of Oriens.
Purchase
Buy instant access (PDF download and unlimited online access):
Institutional Login
Log in with Open Athens, Shibboleth, or your institutional credentials
Personal login
Log in with your brill.com account
-
Alcinoos Enseignement des doctrines de Platon 1990 Paris Les Belles Lettres Introduction, texte établi et commenté par John Whittaker, et traduit par Pierre Louis.
-
Alkinoos Didaskalikos: Lehrbuch der Grundsätze Platons 2007 Berlin, New York Walter de Gruyter Einleitung, Text, Übersetzung und Anmerkungen Orrin F. Summerell and Thomas Zimmer.
-
Aristotle Ross William D. Aristotelis analytica priora et posteriora 1964 Oxford Clarendon [Anal. pr., Anal. post:]
-
Aristotle Minio-Paluello Lorenzo Aristotelis Categoriae et Liber de interpretatione 1949 Oxford Clarendon [Cat., De int.:]
-
Aristotle Ross William D. Aristotelis De anima 1956 Oxford Clarendon [De an:]
-
Aristotle Badawī ‘Abd ar-Raḥmān Manṭiq Arisṭū 1980 vol. 1-3 Beirut Dār al-Qalam
-
Aristotle Ross William D. Metaphysics. A revised text with introduction and commentary 1956 vol. 1-2 Oxford Clarendon [Met:]
-
Aristotle Jabre Farid An-Naṣṣ al-kāmil li-manṭiq Arisṭū, 1999 vol. 1-2 Beirut Dār al-Fikr al-Lubnānī
-
Aristotle Ross William D. Physica 1966 Oxford Clarendon [Phys.:]
-
Aristotle Ross William D. Aristotelis Topica et Sophistici elenchi 1958 Oxford Clarendon [Top:]
-
Basil of Caesarea Courtonne Yves Saint Basile: Lettres 1957-1966 vols. 1 3 Paris Société d’édition «Les belles lettres»
-
Barnes Jonathan Porphyry: Introduction 2006 Oxford Clarendon
-
Bluck Richard S. Plato’s Sophist 1975 Manchester Univ. Press
-
Boer Tjitze J. & Bezold Carl “Kindī wider die Trinität” Orientalische Studien Theodor Nöldeke zum siebzigsten Geburtstag (2. März 1906): gewidmet von Freunden und Schülern 1906 Giessen A. Töpelmann 279 291
-
Bronowski Ada “The Stoic View on Universals” Documenti e studi sulla tradizione filosofica medievale 2007 18 71 87
-
DelCogliano Mark Basil of Caesarea’s Anti-Eunomian Theory of Names 2010 Leiden Brill
-
Dillon John M. Alcinous: The Handbook of Platonism 1993 Oxford Clarendon
-
Dillon John M. The Middle Platonists: 80 B.C. to A.D. 220 1996 Ithaca, N.Y. Cornell University Press
-
Ebied R.Y. , A. van Roey & Wickham L.R. Peter of Callinicum: Anti-Tritheist Dossier 1981 Leuven Orientalia Lovaniensia Analecta
-
Escobar Gómez Santiago & Gonzáles López Juna Carlos “La polémica trinitaria entre Yaḥya ibn ʿAdī y al-Kindī” Anales del Seminario de Historia de la Filosofia 2006 23 75 79
-
Fowler Harold N. Plato. Plato in Twelve Volumes 1925 vol. 9. Cambridge, MA Harvard University Press and London: William Heinemann Ltd.
-
Frank Richard M. “‘Lam yazal’ as a formal term in Muslim theological discourse” MIDEO 1995 22 243 270 reprint in Richard M. Frank. Philosophy, Theology and Mysticism in Medieval Islam, vol. 1, ed. Dimitri Gutas. Aldershot: Ashgate, 2005.
-
Gregory of Nyssa Mueller Fridericus Gregorii Nysseni Opera Dogmatica Minora, pars 1 1958 Leiden Brill
-
Horn Christoph Dixsaut Monique , Morel Pierre-Marie & Tordo-Rombaut Karine “L’auto-déclaration de l’un dans l’Ennéade V, 3 [49] et son arrière-plan dans la théorie Plotinienne de la prédication” La connaissance de soi: études sur le traité 49 de Plotin 2002 Paris Vrin 41 71
-
Hübner Reinhard M. Wickham Lionel R. & Bammel C.P. “Basilius von Caesarea und das HOMOOUSIOS” Christian Faith and Greek Philosophy in Late antiquity 1993 Leiden/New York/Köln 70 91
-
Jaeger Wernerus Contra Eunomium Libri, Pars Prior, Liber I et II (vulgo I et XIIb). Gregorii Nysseni Opera Contra Eunomium Libros I-II Continens 1960 vol. 1 Leiden Brill
-
Jaeger Wernerus Contra Eunomium Libri, Pars Altera, Liber III (vulgo III-XII); Refutatio Confessionis Eunomii (vulgo Lib. II). Gregorii Nysseni Opera, vol. 2. Contra Eunomium Librum III et Refutationem Confessionis Eunomii Continens 1960 Leiden Brill
-
Kahn Charles H. Essays on Being 2009 Oxford University Press
-
Kindī al-. Abū Rīda M.A. Rashed Roshdi & Jolivet Jean K. al-Kindī ilā al-Muʿtaṣim bi-llāh fī al-Falsafa al-ūlā Rasāʾil al-Kindī al-falsafiyya 1998 Leiden, Boston, Köln Brill 7 111 (Cairo: Dār al-Fikr al-ʿArabī,1369/1950), 97-162; OEuvres philosophiques es scientifiques d’al-Kindī, vol. 2, Métaphysique et cosmologie,
-
Kopecek Thomas A. A History of Neo-Arianism 1979 vols. 1-2 Cambridge The Philadelphia Patristic Foundation
-
Lightfoot Joseph Barber The Apostolic Fathers, part 2, vol. 2: S. Ignatius, S. Polycarp 1889 2 Hildesheim, New York Olms 1973
-
Mates Benson Knuuttila Simo & Hintikka Jaakko “Identity and predicaton in Plato” The Logic of Being 1986 D. Reidel Publishing Company 29 47 Dordrecht et al
-
McKenna Stephen Plotinus: The Enneads 1969 London Faber & Faber 4th rev. ed.
-
Périer Auguste “Défense du dogme de la Trinité contre les objections d’al-Kindî (1)” Revue de l’Orient Chrétien 1920-21 22 3 21 reproduced and improved translation of the French translation In Petits traités apologétiques de Yaḥyâ ben ʿAdî, ed. and French transl. Auguste Périer. Paris: J. Gabalda and Paul Geuthner, 1920, 118-28.
-
Périer Auguste “Un traité de Yaḥyâ ben ʿAdî (1): Défense du dogme de la Trinité contre les objections d’al-Kindî (2). Texte arabe publié pour la première fois et traduit” Revue de l’Orient Chrétien 1920-21 22 3 21
-
Plato Burnet Ioannes Platonis Opera 1964 Vol. 2 Oxford Clarendon (11901)
-
Plotin Bréhier Emile Ennéades 1936 VI Paris Les Belles Lettres
-
Porphyry Busse Adolf Porhyrii Isagoge et in Aristotelis categorias commentarium 1887 Berlin Reimer [Isag.:]
-
Ramón Guerrero Rafael & Tornero Poveda Emilio Obras filosóficas de Al-Kindi 1986 Madrid Coloquio
-
Rashed Roshdi & Jolivet Jean Rashed Rashed & Jolivet Jean “Témoignage de Yaḥyā b. ʿAdī: Objections d’al-Kindī contre la trinité” Œuvres philosophiques es scientifiques d’al-Kindī vol. 2, Métaphysique et cosmologie 1998 Leiden, Boston, Köln Brill 119 128
-
Rijk Lambert M. de. Plato’s Sophist: A Philosophical Commentary 1986 Amsterdam North-Holland Publ. Co.
-
Ritter Adolf M. Andresen Carl & Ritter Adolf M. “Dogma und Lehre in der Alten Kirche” Handbuch der Dogmen- und Theologiegeschichte vol. 1: Die Lehrentwicklung im Rahmen der Katholizität 1999 2nd rev. Göttingen Vandenhoeck & Ruprecht 99 283
-
Ross William D. Barnes Jonathan “Metaphysics” The Complete Works of Aristotle 1995 vol. 2 Princeton University Press 1552 1728
-
Sesboüé, Bernard avec collaboration de Georges-Matthieu de Durand et Louis Doutreleau. Basile de Césarée: Contre Eunome, suivi de Eunome: Apologie 1982-3 vols. 1-2 Paris Cerf
-
Silvas Anna M. Gregory of Nyssa: The Lettres. Introduction, Translation, Commentary 2007 Leiden, Boston Brill
-
Stead George Christopher Divine Substance 1977 Oxford Clarendon
-
Stead George Christopher “The Thalia of Arius and the Testimony of Athanasius” Journal of Theological Studies 1978 29 20 52 N.S.
-
Turcescu Lucian Gregory of Nyssa and the Concept of Divine Persons 2005 Oxford University Press
-
Vaggione Richard Paul Eunomius: The Extant Works 1987 Oxford Clarendon
-
Wickham Lionel R. “The Syntagmation of Aetius the Anomean” Journal of Theological Studies 1985 N.S., 19 532 569
-
Williams Rowan D. Arius: Heresy and Tradition 2002 Grand Rapids, MI and Cambridge, UK William B. Eerdmans
-
Williams Rowan D. “The Logic of Arianism” Journal of Theological Studies, 1983 34 56 81 N.S.
-
Wolfson Harry A. Amīn ʿUṯmān “The Philosopher Kindi and Yahya ibn ʿAdi on the Trinity” Études philosophiques offertes au Dr. Ibrahim Madkour 1974 Cairo al-Hayʾa al-Miṣriyya al-ʿĀmma li-l-Kitāb, 49 64
-
1
A. Périer, “Un traité de Yaḥyâ ben ʿAdî (1): Défense du dogme de la Trinité contre les objections d’al-Kindî (2). Texte arabe publié pour la première fois et traduit”, Revue de l’Orient Chrétien 22 (1920-21), 3-21.
-
4
T.J. de Boer, “Kindī wider die Trinität”, in Orientalische Studien Theodor Nöldeke zum siebzigsten Geburtstag (2. März 1906): gewidmet von Freunden und Schülern, ed. C. Bezold (Giessen: A. Töpelmann, 1906), 279-91.
-
6
H.A. Wolfson, “The Philosopher Kindi and Yahya ibn ʿAdi on the Trinity”, in Études philosophiques offertes au Dr. Ibrahim Madkour, ed. ʿUṯmān Amīn (Cairo: al-Hayʾa al-Miṣriyya al-ʿĀmma li-l-Kitāb, 1974), 49-64.
-
9
Alcinoos, Didaskalikos 165.13-15: . . . οὔτε µέρος τινός, οὔτε ὡς ὅλον ἔχον τινὰ µέρη, οὔτε ὥστε ταὐτόν τινι εἶναι ἢ ἕτερον· οὐδὲν γὰρ αὐτῷ συµβέβηκε καθ᾿ ὃ δύναται τῶν ἄλλων χωρισθῆναι. Alcinoos, Enseignement des doctrines de Platon, ed. J. Whittaker, French transl. P. Louis (Paris: Les Belles Lettres, 1990), 24; Engl. transl. J. Dillon, Alcinous: The Handbook of Platonism (Oxford: Clarendon Press, 1993), 18 (ch. 10.4); cf. Alkinoos, Didaskalikos: Lehrbuch der Grundsätze Platons, Einleitung, Text, Übersetzung und Anmerkungen O.F. Summerell and Th. Zimmer (Berlin-New York: Walter de Gruyter, 2007), 26.
-
16
A.M. Ritter, “Dogma und Lehre in der Alten Kirche”, in Handbuch der Dogmen- und Theologiegeschichte, vol. 1, ed. C. Andresen und A.M. Ritter (Göttingen: Vandenhoeck & Ruprecht, 2nd ed., 1999), 147.
-
18
R.P. Vaggione, Eunomius: The Extant Works (Oxford: Clarendon Press, 1987), 13.
-
19
Eunomius, Apologia, 21.6-8 (Vaggione, Eunomius, 60; translation modified); cf. B. Sesboüé, Basile de Césarée: Contre Eunome, suivi de Eunome: Apologie, vol. 2 (Paris: Cerf, 1982-3), 276.
-
33
Eunomius, Apologia, 28.1-4 (Vaggione, Eunomius, 74; cf. Sesboüé, Contre Eunome, vol. 2, 296): Εἷς ἔστι θεός, ἀγέννητος καὶ ἄναρχος, οὔτε πρὸ ἑαυτοῦ ἔχων τινὰ ὄντα (οὐδὲν γὰρ πρὸ τοῦ ἀγεννήτου εἶναι δύναται), οὔτε σὺν αὐτῷ (εἷς γὰρ καὶ µόνος θεὸς ὁ ἀγέννητος), οὔτ᾿ ἐν αὐτῷ (ἁπλοῦς γὰρ καὶ ἀσύνθετος). Translation slightly modified.
-
46
Eunomius, Apologia, 7.1-11 (Vaggione, Eunomius, 40; cf. Sesboüé, Contre Eunome, vol. 2, 244-246): Εἷς τοίνυν κατά τε φυσικὴν ἔννοιαν καὶ τὴν τῶν πατέρων διδασκαλίαν ἡµῖν ὡµολόγηται θεός, µήτε παρ᾿ ἑαυτοῦ µήτε παρ᾿ ἑτέρου γενόµενος, ἑκάτερον γὰρ αὐτῶν ἐπίσης ἀδύνατον. ἐπειδή γε δεῖ κατὰ ἀλήθειαν τό τε ποιοῦν τοῦ γενοµένου προϋπάρχειν καὶ τὸ ποιούµενον τοῦ ποιοῦντος εἶναι δεύτερον, µήτε δ᾿ αὐτὸ ἑαυτοῦ πρότερον ἢ ὕστερον εἶναι δύνασθαι, µήτε ἕτερόν τι πρὸ τοῦ θεοῦ. ἦ γὰρ ἂν ἐκεῖνο πρὸ τοῦ δευτέρου τὸ τῆς θεότητος ἔσχεν ἀξίωµα, τὸ γάρ τοι δυνατὸν εἶναι λέγειν ὑφ᾿ ἑτέρου τι γίνεσθαι ἀληθὲς ὄν ἐπὶ γενητῶν ἂν ἔχοι χώραν, κἀπὶ τῶν ὑπὸ θεοῦ γενοµένων τάττοιτο δικαιῶς. οὐκοῦν εἰ µήτε αὐτὸς ἑαυτοῦ µήθ᾿ ἕτερόν τι αὐτοῦ προϋάρχειν δέδεικται, πρὸ δὲ πάντων αὐτός, ἀκολουθεῖ τούτῳ τὸ ἀγέννητον, µᾶλλον δὲ αὐτός ἐστιν οὐσία ἀγέννητος. Engl. transl. T.A. Kopecek, A History of Neo-Arianism, Cambridge: The Philadelphia Patristic Foundation, 1979), vol. 2, 311; translation modified, numbering added; cf. French transl. Sesboüé, Contre Eunome, vol. 2, 245-247.
-
49
Alcinoos, Didaskalikos 159.24-30 (Whittaker, Enseignement, 13); transl. Dillon, Handbook 12 (6.7).
-
58
Eunomius, Apologia, 12.6-7; 13.7-9 (Vaggione, Eunomius, 48; cf. Sesboüé, Contre Eunome, vol. 2, 258-60); for ποίηµα cf. 18.10 (Vaggione, Eunomius, 56; cf. Sesboüé, Contre Eunome, vol. 2, 270).
-
64
Eunomius, Apologia, 8.1-7 (Vaggione, Eunomius, 40-42; Sesboüé, Contre Eunome, vol. 2, 246-48): Ἀγέννητον δὲ λέγοντες, οὐκ ὀνόµατι µόνον κατ᾿ ἐπίνοιαν ἀνθρωπίνην σεµνύειν οἰόµεθα δεῖν, ἀποτιννύναι δὲ κατ᾿ ἀλήθειαν . . . τὰ γάρ τοι κατ᾿ ἐπίνοιαν λεγόµενα ἐν ὀνόµασι µόνοις καὶ προφορᾷ τὸ εἶναι ἔχοντα ταῖς φωναῖς συνδιαλύεσθαι πέφυκεν, ὁ δὲ θεός, καὶ σιωπώντων καὶ φθεγγοµένων καὶ γεγενηµένων καὶ πρὸ τοῦ γενέσθαι τὰ ὄντα, ἦν τε καὶ ἔστιν ἀγέννητος. Translation modified.
-
70
Eunomius, Apologia, 8.7-10 (Vaggione, Eunomius, 42; cf. Sesboüé, Contre Eunome, vol. 2, 248): ἀλλὰ µὴν οὐδὲ κατὰ στέρησιν· εἴ γε τῶν κατὰ φύσιν αἱ στερήσεις εἰσὶ στερήσεις, καὶ τῶν ἕξεων δεύτεραι. οὔτε δὲ κατὰ φύσιν ἦν τις τῷ θεῷ γένεσις, οὔτε προτέραν ἔχων ταύτην εἶτα στερηθεὶς γέγονεν ἀγέννητος. Translation modified.
-
76
Eunomius, Apologia, 8.8 (Vaggione, Eunomius, 42; cf. Sesboüé, Contre Eunome, vol. 2, 248): τῶν ἕξεων δεύτεραι.
-
84
Eunomius, Apologia, 9.3-7 (Vaggione, Eunomius, 42; cf. Sesboüé, Contre Eunome, vol. 2, 250): εἰ γάρ τις κοινοποιεῖν πρὸς ἕτερον ἢ µεταδιδόναι τινὶ τῆς οὐσίας ταύτης ἐθελήσειεν, ἤτοι κατὰ διάστασιν καὶ µερισµὸν ἢ κατὰ σύγκρισιν τοῦτο κατασκευάσειεν ἄν· ὁπότερον δ᾿ ἂν λέγηται τούτων, πολλαῖς ἀτοπίαις . . . ὁ λόγος ἐνεσχεθήσεται. Translation modified.
-
85
Cf. Porphyry, Isag. 6.13-23; J. Barnes, Porphyry: Introduction (Oxford: Clarendon, 2006), 128-141; Dillon, The Middle Platonists 277.
-
86
Alcinoos, Didaskalikos 156.34-35 (Whittaker, Enseignement, 8); transl. Dillon, Handbook, 8 (5.2).
-
88
Alcinoos, Didaskalikos 158.1-4 (Whittaker, Enseignement, 10); transl. Dillon, Handbook, 10 (5.7).
-
89
Cf. Alcinoos, Didaskalikos 155.28-156.10 (Whittaker, Enseignement, 6-7); transl. Dillon, Handbook, 7 (4.6-7).
-
91
Eunomius, Apologia, 25.19-20 (Vaggione, Eunomius, 68): οὐδ᾿ ἕτερον µὲν ἀριθµῷ παρὰ τὸν θεόν ἀγέννητόν δὲ (εἷς γὰρ καὶ µόνος ἀγέννητός ἐξ οὗ τὰ πάντα γέγονεν).
-
92
Eunomius, Apologia, 10.10-11.3 (Vaggione, Eunomius, 44-46; cf. Sesboüé, Contre Eunome, suivi de Eunome: Apologie, vol. 2, 254: οὐ γὰρ µόνον ἀσεβές, ἀλλὰ καὶ κοµιδῇ καταγέλαστον, τοὺς ἕν µόνον παραδεξαµένους ἀγέννητον ἢ προϋπάρχειν τι τοῦτου φάσκειν ἢ συνυπάρχειν ἕτερον. εἴτε γὰρ προϋπάρχοι τι, τοῦτο δικαίως λεγοιτ᾿ ἂν ἀγέννητον, οὔ τὸ δεύτερον· εἴτε συνυπάρχοι, τῇ πρὸς θάτερον κοινωνίᾳ τοῦ συνυπάρχειν ἑκάτερον ἀφαιρεθήσεται τὸ ἓν µόνον εἶναι καὶ τὸ ἀγέννητον εἶναι, οἷα δὴ µετὰ τῆς οὐσίας ἀποκλήρωσίν τινα καὶ περιγράφην ἀµφοῖν συνεισαγόντων, σύνθήκην τε αὖ καὶ τὸ τῆς συνθήκης αἴτιον. ἀλλὰ µὴν οὐδ᾿ ἐνυπάρχειν τι ταύτῃ δύνατον οἷον εἶδός φαµεν ἢ ὄγκον καὶ πηλικότητα, διὰ τὸ πάντη συνθήκης ἐλεύθερον εἶναι τὸν θεόν. Translation modified.
-
95
Eunomius, Apologia, 18.13-14; 19.3; 19. 8-12 (Vaggione, Eunomius, 56-58; cf. Sesboüé, Contre Eunome, vol. 2, 270-72): . . . παρηλλαγµένων τῶν ὀνοµάτων παρηλλαγµένας ὁµολογεῖν καὶ τὰς οὐσίας . . . καθὸ µὲν ἀγέννητον καὶ γεννντὸν παρηλλὰχθαι φαµέν . . . ὅτι τὸ µέν ἐστιν ἀγέννητον φῶς, τὸ δὲ γέννητον. πότερον ἄλλο τι σηµαίνει τὸ φῶς ἐπ᾿ ἀγεννήτου λεγόµενον παρὰ τὸ <ἀ>γέννητον, ἢ ταὐτὸν ἑκάτερον; εἰ µὲν γὰρ ἕτερόν τι καὶ ἕτερον, εὔδηλον ὅτι καὶ σύνθετον τὸ ἐξ ἑτέρου καὶ ἑτερου συγκείµενον, τὸ δὲ σύνθετον οὐκ ἀγέννητον. Translation significantly modified. Cf. Alcinoos, Didaskalikos 164.16 (Whittaker, Enseignement, 22); transl. Dillon, Handbook, 17 (10.1).
-
97
Eunomius, Apologia, 19.16-18 (Vaggione, Eunomius, 58): εἰ τοίνυν πᾶν ὅπερ λέγεται τῆς τοῦ πατρός οὐσίας σηµαντικόν, ἴσον ἐστὶ κατὰ τὴν τῆς σηµασίας δύναµιν τῷ ἀγεννήτῳ διὰ τὸ ἀµερὲς καὶ ἀσύνθετον, . . .: Translation slightly modified.
-
98
Eunomius, Apologia, 8.10-11 (Vaggione, Eunomius, 42; cf. Sesboüé, Contre Eunome, vol. 2, 248).
-
102
Eunomius, Apologia, 9.1-3 (Vaggione, Eunomius, 42; cf. Sesboüé, Contre Eunome, vol. 2, 250: Ἀγέννητος δὲ ὢν κατὰ τὴν προλαβοῦσαν ἀπόδειξιν, οὐκ ἄν ποτε πρόσοιτο γένεσιν ὥστε τῆς ἰδίας µεταδοῦναι τῷ γεννωµένῳ φύσεως, ἐκφύγοι τ᾿ ἂν πᾶσαν σύγκρισιν καὶ κοινωνίαν τὴν πρὸς τὸ γεννητόν. Translation modified. Cf. Aetius who starts his reductio ad impossibile in his Syntagmation with the question “whether it is possible that the ingenerate God can make the generate ingenerate” (εἰ δυνατόν ἐστι τῷ ἀγεννήτῳ θεῷ τὸ γεννητὸν ἀγέννητον ποιῆσαι). Wickham, “The Syntagmation of Aetius the Anomean”, 540.
-
104
Alcinoos, Didaskalikos 165.5-7 (Whittaker, Enseignement, 23): Ἄρρητος δ᾿ ἐστὶ καὶ νῷ µόνῳ ληπτός, ὡς εἴρηται, ἐπεὶ οὔτε γένος ἐστὶν οὔτε εἶδος οὔτε διαφορά, ἀλλ᾿ οὐδὲ συµβέβηκέ τι αὐτῷ, . . . Transl. Dillon, Handbook, 18 (10.4), slightly modified. Note that ἀλλ᾿ οὐδὲ συµβέβηκέ τι αὐτῷ refers to all kinds of non-substantial parts, whether accidents or proper features. Cf. above 22; 27 n. 100 and below 35; 45.
-
105
Alcinoos, Didaskalikos 165.34-40 (Whittaker, Enseignement, 25): Ἀµερῆ τε διὰ τὸ µὴ εἶναι πρότερόν τι αὐτοῦ· τὸ γὰρ µέρος καὶ τὸ ἐξ οὗ πρότερον ὑπάρχει τούτου οὗ µέρος· . . . µέρη γε µὴν οὐκ ἔχων ἀκίνητος ἂν εἴη κατὰ τόπον καὶ ἀλλοίωσιν. Transl. Dillon, Handbook, 19 (10.7).
-
116
Périer, “Traité”, 4.10-13: . . . wa-ḏālika anna firaqahum ğamīʿan yuqirrūna anna ṯalāṯata aqānīma lam tazal ğawharun wāḥidun yurīdūna bi-l-aqānīmi ašḫāṣan wa-bi-ğawharin wāḥidin anna kulla wāḥidin minhum mawğūdun bi-ḫāṣṣatihī fa-iḏan maʿnā l-ğawhari fī kulli wāḥidin mina l-aqānīmi wa-hiya fīhi muttafiqatun wa-li-kulli wāḥidin ḫāṣṣatun lam tazal bihā tuḫālifu baynahū wa-bayna ṣāḥibayhi.
-
121
Basil, ep. 236, 6.1-22 (Saint Basile: Lettres, vol. 3, ed. Courtonne 53-4): Οὐσία δὲ καὶ ὑπόστασις ταὺτην ἔχει τὴν διαφορὰν ἣν ἔχει τὸ κοινὸν πρὸς τὸ καθ᾿ ἕκαστον, οἷον ὡς ἔχει τὸ ζῷον πρὸς τὸν δεῖνα ἄνθρωπον. Διὰ τοῦτο οὐσίαν µὲν µίαν ἐπὶ τῆς θεότητος ὁµολογοῦµεν, ὥστε τὸν τοῦ εἶναι λόγον µὴ διαφόρως ἀποδιδόναι· ὑπόστασιν δὲ ἰδιάζουσαν, ἵν᾿ ἀσύγχυτος ἡµῖν καὶ τετρανωµένη ἡ περὶ Πατρὸς καὶ Υἱοῦ καὶ Ἁγίου Πνεύµατος ἔννοια ἐνυπάρχῃ. Μὴ γὰρ νοούντων ἡµῶν τοὺς ἀφωρισµένους περὶ ἕκαστον χαρακτῆρας, οἷον πατρότητα καὶ υἱότητα καὶ ἁγιασµόν, ἀλλ᾿ ἐκ τῆς κοινῆς ἐννοίας τοῦ εἶναι ὁµολογούντων Θεόν, ἀµήχανον ὑγιῶς τὸν λόγον τῆς πίστεως ἀποδίδοσθαι. Χρὴ οὖν τῷ κοινῷ τὸ ἰδιάζον προστιθέντας, οὕτω τὴν πίστιν ὁµολογεῖν· κοινὸν ἡ θεότης, ἴδιον ἡ πατρότης· συνάπτοντας λέγειν· πιστεύω εἰς Θεὸν Πατέρα. Καὶ πάλιν ἐν τῇ τοῦ Υἱοῦ ὁµολογίᾳ τὸ παραπλήσιον ποιεῖν, τῷ κοινῷ συνάπτειν τὸ ἴδιον καὶ λέγειν· εἰς Θεὸν Υἱόν. Ὁµοίως καὶ ἐπὶ τοῦ Πνεύµατος τοῦ Ἁγίου κατὰ τὸ ἀκόλουθον τῆς ἐκφρωνήσεως τὴν προφορὰν σχηµατίζοντας λέγειν· πιστεύω καὶ εἰς τὸ θεῖον Πνεῦµα τὸ Ἅγιον, ὧστε δι᾿ ὅλου καὶ τὴν ἑνότητα σῴζεσθαι ἐν τῇ τῆς µιᾶς θεότητος ὁµολογίᾳ, καὶ τὸ τῶν προσώπων ἰδιάζον ὁµολογεῖσθαι ἐν τῷ ἀφορισµῷ τῶν περὶ ἕκαστον νοουµένων ἰδιωµάτων. Transl. L. Turcescu, Gregory of Nyssa and the Concept of Divine Persons (Oxford: University Press, 2005), 48-9; significantly modified.
-
127
Basil, ep. 38, 2.1-19 (Saint Basile: Lettres, vol. 1, ed. Courtonne 81-2): Πάντων τῶν ὀνοµάτων τὰ µὲν ἐπὶ πλειόνων καὶ τῷ ἀριθµῷ διαφερόντων λεγόµενα πραγµάτων καθωλικοτέραν τινὰ τὴν σηµασίαν ἔχει, οἷον ἄνθρωπος. Ὁ γὰρ τοῦτο εἰπών, τὴν κοινὴν φύσιν διὰ τοῦ ὀνόµατος δείξας, οὐ περιέγραψε τῇ φωνῇ τὸν τινὰ ἄνθρωπον, τὸν ἰδίως ὑπὸ τοῦ ὀνόµατος γνωριζόµενον. Οὐ γὰρ µᾶλλον Πέτρος ἄνθρωπός ἐστιν ἢ καὶ Ἀνδρέας καὶ Ἰωάννης καὶ Ἰάκωβος. Ἡ οὖν κοινότης τοῦ σηµαινοµένου, ὁµοίως ἐπὶ πάντας τοὺς ὑπὸ τὸ αὐτὸ ὄνοµα τεταγµένους χωροῦσα, χρείαν ἔχει τῆς ὑποδιαστολῆς δι᾿ ἧς οὐ τὸν καθόλου ἄνθρωπον, ἀλλὰ τὸν Πέτρον ἢ τὸν Ἰωάννην ἐπιγνωσόµεθα. Τὰ δὲ τῶν ὀνοµάτων ἰδικωτέραν ἔχει τὴν ἔνδειξιν δι᾿ ἧς οὐχ ἡ κοινότης τῆς φύσεως ἐνθεωρεῖται τῷ σηµαινοµένῳ, ἀλλὰ πράγµατός τινος περιγραφή µηδεµίαν ἔχουσα πρὸς τὸ ὁµογενὲς, κατὰ τὸν ἰδιάζον, τὴν κοινωνίαν, οἷον ὁ Παῦλος ἢ ὁ Τιµόθεος. Οὐκέτι γὰρ ἡ τοιαύτη φωνὴ ἐπὶ τὸ κοινὸν τῆς φύσεως φέρεται, ἀλλὰ χωρίσασα τῆς περιληπτικῆς σηµασίας περιγεγραµµένων τινῶν πραγµάτων ἔµφασιν διὰ τῶν ὀνοµάτων παρίστησιν. Cf. transl. L. Turcescu, Gregory of Nyssa and the Concept of Divine Persons (Oxford: University Press, 2005), 49; transl. Anna M. Silvas, Gregory of Nyssa: The Letters, 250.
-
148
Périer, “Traité”, 4.15-18: fa-yağibu min hāḏā anna kulla wāḥidin minhā mutarakkabun min al-ğawhari llaḏī yaʿummuhā wa-min al-ḫāṣṣati llatī ḫaṣṣathū wa-kullu maʿlūlin laysa bi-azaliyyin wa-hiya azaliyyatun lā azaliyyatun wa-hāḏā min ašnaʿi l-muḥāli.
-
151
Périer, “Traité”, 6.18-7.3: wa-hāḏā ḥīnun narā fasāda daʿwa n-Naṣārā ʿalā aṣli l-manṭiqi bi-l-maʿāni l-muẓhirati ḏālika li-man qaraʿa l-kitāba l-marsūma bi-l-Isāġūğī wa-hāḏā kitābu l-Madḫal fa-naqūlu inna hāḏihī ṯalāṯata in kānat ağnāsan lam tazal wa-l-ğinsu ğinsu anwāʿin wa-n-nawʿu nawʿu ašḫāsḷn fa-lam tazal iḏan ṯalāṯatu ağnāsi anwāʿi ašḫāsin wa-l-ğinsu mawğūdun fī ṭabīʿati l-ašḫāṣi maʿa aʿrāḍin fa-mā lam yazal murakkabun wa-kullu murakkabin maʿlūlun wa-kullu maʿlūlin laysa lam yazal fa-iḏan mā lam yazal laysa lam yazal wa-hāḏā min ašnaʿi l-muḥāli.
-
161
Périer, “Traité”, 9.9. — That is to say, each special accident belongs to one species. Cf. n. 155.
-
163
Périer, “Traité”, 10.5-8: wa-in kānati ṯ-ṯalāṯatu aqānīmu bi-l-ḥaqīqati ašḫāṣan lam tazal wa-l-ašḫāṣu taḥta nawʿin wa-hiya muḥtamilatun aʿrāḍan wa-n-nawʿu murakkabun min ğinsin wa-fuṣūlin wağaba min ḏālika ayḍan annahā akṯaru min ṯalāṯatin azaliyyatin al-azaliyyatu lā azaliyyatun wa-hāḏā muḥālun.
-
165
R.Y. Ebied et al., Peter of Callinicum: Anti-Tritheist Dossier (Leuven: Orientalia Lovaniensia Analecta, 1981), 27 with n. 91.
-
166
See R.Y. Ebied et al., Peter of Callinicum, 78.5-9, quoting form Philoponus’ second discourse Against Themistius: “For we have proved that the nature called ‘common’, has not reality of its own alongside any of the existents either, but is either nothing at all — which is actually the case — or only derives its existence in our minds from particulars.” Transl. R.Y. Ebied et al., Peter of Callinicum, 51; cf. 26-7 (with further references).
-
168
Périer, “Traité”, 11.3-5: ammā qawluhum inna ṯalāṯatan wāḥidun wa-wāḥidan ṯalāṯatun fa-ḥāḏā ẓāhiru l-ḫaṭaʾi wa-ḏālika anna ma naqūlu innahū huwa huwa wāḥidan innamā naqūlu wāḥidan bi-ṯalāṯāti wuğūhin ka-mā qīla fī kitābi Ṭūbīqā . . . The reference obviously is to Aristotle, Top. I 7-8; cf. Met. V 9, 1017b 27-1018a.
-
179
Badawī 1947, vol. 1, 33, l. 10-11: wa-ḏālika anna muwaffiyyan in waffā kulla wāḥidin minhā mā maʿnā annahū ḥayawānun kāna l-qawlu llaḏī yuwaffī wāḥidan bi-ʿaynihī.
| All Time | Past 365 days | Past 30 Days | |
|---|---|---|---|
| Abstract Views | 600 | 66 | 19 |
| Full Text Views | 58 | 6 | 1 |
| PDF Views & Downloads | 70 | 17 | 3 |
Search for other papers by Cornelia Schöck in
Current site
Google Scholar
PubMed
Abstract
This article deals with the reasoning of the neo-Arian Eunomius of Cyzicus and the Arabic philosopher al-Kindī against the consubstantiality (τὸ ὁµοούσιον) of God the Father and God the Son and of three divine hypostases respectively. I wish to make evident that al-Kindī attacks the doctrine of Eunomius’ main adversaries Basil of Caesarea and Gregory of Nyssa as well as the doctrine of John Philoponus by taking up Aetius’ and Eunomius’ argument of the logical impossibility that the Ingenerate becomes generate. The philosophical and logico-semantic issue of dispute in the controversy is undistributed commonness versus distributed commonness (κοινωνία/cf. ʿumūm), in other words intension versus extension. An investigation of Yaḥyā b. ʿAdī’s counter-refutation is forthcoming in one of the next volumes of Oriens.
| All Time | Past 365 days | Past 30 Days | |
|---|---|---|---|
| Abstract Views | 600 | 66 | 19 |
| Full Text Views | 58 | 6 | 1 |
| PDF Views & Downloads | 70 | 17 | 3 |